Section 5.24 (twenty-fourth khaṇḍa) (five texts)

Upaniṣad text:

If, without knowing this, one offers the Agnihotra. it would be just like a man removing the live embers and pouring the libation on dead ashes.—(1)

Commentary (Śaṅkara Bhāṣya):

If any one, without knowing the above, described Philosophy of the Vaiśvānara. were to perform the well-known Agnihotra.—this Agnihotra-offering Would be like a man removing the live embers.—fit for being the recipient of the libations,—and pouring the libation on dead ashes—which are not the right place for pouring the libation. This would be useless in comparison with the Agnihotra-offering made by the person knowing the Vaiśvānara. By deprecating the well-known Agnihotra, the text means to eulogise the Agnihotra-offering made by one who knows the Vaiśvānara.—(1)

Upaniṣad text:

But if one knowing this offers the Agnihotra, his libation falls upon all regions, all beings and all selves.—(2)

Commentary (Śaṅkara Bhāṣya):

For this reason, this is a specially qualified Agnihotra;—How?—Now, if one knowing this offers the Agnihotra—of him, who knows the Philosophy of Vaiśvā-nara as described above,—the libations become offered on all regions etc., etc.,—the meaning of all which has been already explained (in connection with the eating of food); as ‘pouring libation’ and eating of food’ serve the same purpose (in this context).—(2)

Upaniṣad text:

Just as Reed-cotton thrown on the Fire is burnt up, so are burnt up all the evils of one who knowing this thus offers the Agnihotra,—(3)

Commentary (Śaṅkara Bhāṣya):

Further, just as the cotton of the Reed-plant when thrown on the Fire,—becomes burnt up—quickly,—even so are burnt up all the evils—known by the name of ‘merit and demerit’—without any exception,—all that had become gathered through several births, and also those that had come into existence prior to and along with the knowledge (of Vaiśvānara),—of the man who knows the Vaiśvānara, the Self of All, the Eater of all Food;—the only evil left unburnt would be that to which the birth of the present body had been due; this last evil is not burnt up, because like the arrow that has been shot, its effects have already begun to appear.—All this happens to one who knowing this offers the Agnihotra,—i.e. eats food.—(3)

Upaniṣad text:

Therefore, if one knowing this were to offer the remnant of his food to Caṇḍāla, it would be offering to bis Vaiśvānara-Self. To this end there is the following verse:—(4)

Commentary (Śaṅkara Bhāṣya):

If such a person were to offer the remnant of his food to the Caṇḍāla,—who does not 'deserve to receive it—and thus make an offering which is forbidden,—even so this would be an offering to the Vaiśvānara-Self—in the Caṇḍāla’s body; and the act would not be sinful. By saying this, the Philosophy is meant to be eulogised. To this end.—i.e. in praise of the Philosophy,—there is the following Verse—Ma/ifra-text.—(4)

Upaniṣad text:

‘As here, hungry Children wait upon the Mother, so do all Beings wait upon the Agnihotra.—Yea, they wait upon the Agnihotra.’—(5)

Commentary (Śaṅkara Bhāṣya):

As in this world, hungry children wait upon the Mother,—‘when will our mother give us food’,—so do all Beings—that eat food,—wait upon the Agnihotra,—i.e. Eating—of the man who knows this—‘when will he eat?’, that is, the whole universe becomes satisfied by the eating, of the man knowing this. The repetition is meant to indicate the end of the Discourse.

End of Section (24) of Discourse V

End of Discourse V.